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      • KCI등재

        노론의 한문 학습 차제와 체계에 대한 연구 -독서체계와 강학의 측면에서-

        李君善 ( Lee Goon-seon ) 동방한문학회 2020 東方漢文學 Vol.0 No.83

        본고는 노론의 한문 학습 차제와 체계는 어떠했는지 살펴보고자 하였다. 어느 학파이건 마찬가지이겠지만 노론계에서는 학문을 하기 전에 먼저 기본 행실을 갖출 것을 요구하였다. 이를 위해 바른 몸가짐을 위한 일상 수칙을 강조하고 있으며 독서하는 자세와 방법도 책을 대하는 자세를 바로 할 것과 하나의 책을 뜻이 통할 때까지 익숙하게 읽고 많은 것을 탐하지 않도록 하였다. 아울러 학통과 학설을 이어가기 위한 방편으로 체계적인 독서와 강학을 중시하였다. 노론계 학자들은 독서의 차례를 율곡이 『격몽요결』에서 제시한 순서를 따랐다. 『소학』·『대학』·『대학혹문』·『논어』·『맹자』·『중용』·『시경』·『예경』·『서경』·『주역』·『춘추』·『근사록』·『가례』·『심경』·『이정전서』·『주자』 『대전』·『주자어류』 등은 모두 필수적으로 읽어야 하는 책으로 제시한 반면과거 공부를 위한 학문 방법에 대하여는 특별한 견해를 표출하지 않았다. 이는 이들이 학문적인 성향을 지닌 학자였기 때문으로 보인다. 또한 노론계학자들은 강학활동을 강조하였는데 이는 강학이 학설과 학통을 전수하고 학파를 키우는데 유효한 방법이었기 때문이다. 전체적으로 보면 바른 습관과 평소 생활 태도, 독서의 자세와 방법, 강학의 중시 등은 모든 계열에서 공통적으로 강조한 것으로 보이며 노론계열의 특징이 드러나는 것은 독서의 차제 그 중에서도 『가례』를 중시한 점이라고 할 수 있다. 『가례』의 중시가 뒤에 학파 이론의 전개와 어떤 연관성을 지니는 지는 추후 다시 검토해야 할 것으로 보인다. This study aimed to examine what Noron's process and system for Classical Chinese learning were. Any sects will be the same, but prior to studying at the Noron sect, they were first asked to have basic conduct, and to this end, emphasis was placed on daily routines for good body shape. In terms of the reading postures and methods as well, the postures of reading books should be correct, and one book should be read until it fundamentally makes sense, while so many things being not coveted. In addition, systematic reading and Ganghak were emphasized as a way to continue to succeed to their scholastic mantle and theory. Noron sect scholars followed the order of reading as suggested in Yulgok’s “Gyeokmongyogyeol”. While “Sohak; Elementary Learning”, “Daehak; Great Learning”, “Daehak Hokmun”, “Analects of Confucius”, “Mengzi”, “Zhong Yong”, “Book of Odes”, “Classic of Proprieties”, “Classic of Documents”, “Book of Changes”, “Annals of Spring and Autumn”, “Geunsarok”, “Family Rites”, “Hsin Ching”, “Erchengquanshu”, “Zhuzi Daejeon”, and “Zhuzi Yulei”, etc. are all presented as essential reading books, there was no particular opinion on the academic method for studying state examination. This seems to be because they were scholars with academic tendencies. Also, Noron sect scholars emphasized Ganghak activities, which was because Ganghak was an effective way to pass on their scholastic mantle and theory and to increase the sect. On the whole, things such as good habits, daily life attitudes, reading attitudes and methods, and emphasis on Ganghak seem to have been emphasized in common in all lines, and the characteristic of Noron sect line can be said to be the point that they put special emphasis on “Family Rites” among reading processes. It seems that the importance of the “Family Rites” should be reviewed later in relation to the development of the sect theory.

      • KCI등재

        조선후기 양반가의 문중교육 : 충남 논산시 노성면 파평윤씨 노종파를 중심으로

        이연숙(Lee Yeon Suk) 호서사학회 2009 역사와 담론 Vol.0 No.52

        Nojong group of Yun Family from Papyeong arrived in Noseong area in about 1540's and established "Jongyak" (宗約), "Jesil" (齋室), and "Jonghak" (宗學) for a hundred year. And as a prestigious family, among their family members, there is a big figure of Soron Sanrim called Yunjeung, 46 high positioned government workers and 44 members of Samasi who lived in Noseong. Nojong group of Yon Family from Papyeong were nominated as one of three powerful families in Hosea area along with Kwangsan Kim family from Yeonsan, and Uenjin Song family from Hoedeok. The reason that Papyeong family grew so fast for a rather short period time is because of the result of education that was systematically performed by the whole family. The time that Nojong group of Yun Family from Papyeong established "Jongyak," "Jesil," and "Jonghak" is after Byeongja Manchu War by Yun Sungeo. He resided in Noseong area after the Manchu Was with his brothers and contributed himself to education of that arear such as Ganghak and Hyeongeumjugrye (鄕飮酒禮). And at this time, to education his family members, he started Jonghak. Jonghak of Nojong group of Yun Family from Papyeong was established in 1640 mainly by Jeongsuam (淨水庵), which is Jesil and Bunam (墳庵). Yichang (義倉) provided financial support to it. After Yunsungeo passed away, Yunjeung became the head and established rules of Jonghak. Afterwards, Jonghak declined for a while but in 1817 was reestablished as an independent building beside Yubongyongdang (酉峯影堂). In 1829, it was moved to Jonghakdanggol (current location of Jonghakdang). The main theme of education of Nojong group of Yun Family from Papyeong was performed was Ganghak(講學) and Cheosa(處事) education. The basic points of Ganghak were made by Yunjeung. Ganghak consists of Goadok (課讀) and Walgang (月講). Cheosa education is to teach how to deal with everyday life consisting Geoga (居家), Jeopin (接人), and Cheose (處世). After Goagang was finished in Jonghak, they discussed importance of proper behaviors, methods of Chiga (治家), duties to humans and things. Through Geojae(居齋) education, many etiquette educations were performed. These education methods are recorded in Chohakhwoailjido and Wihakgibangdo.

      • KCI등재

        순암(順菴) 안정복(安鼎福)의 문학과 학문 순암(順菴) 안정복(安鼎福)의 구학(求學)의 여정과 강학(講學)의 관점

        함영대 ( Young Dae Ham ) 한국한문학회 2015 한국한문학연구 Vol.0 No.58

        The purpose of this study is to examine Sunam An Jeong-bok’s academic world with his journey of Guhak(求學) and Viewpoint of Ganghak(講學). It focuses on analyzing not the completed writing but the process of completing it. Sunam did Choseo(抄書) himself with a number of books to build his library, and by reading and meditating on it, he wrote works. Especially looking up to Seongho(星湖) Lee Ik(李瀷) as his mentor and exchanging with the scholars of Seongho School did form crucial assets to Sunam’s academic achievements. This article examines the aspects of Sunam’s studying by tracing Sunam’s journey of establishing his academic status and also the aspects of lecturing to his disciples. As a result, we have found that Sunam’s studying was grounded on his restless jeolchatakma with his mentors and friends. Regarding the topics he intended to write about, Sunam communicated with Seongho Lee Ik as well as Sonam Yun Dong-gyu and Seongho School’s members in order to complement the insufficient parts of his writing. The process of communication did not always involve open attitudes but required unavoidable acceptances and fierce disputes as well. But Sunam’s attitude of studying that penetrated the entire process was something calm and reasonable and also thoroughly Confucian embracing human life in reality and principal morals. Arranging his mentor’s writing and also completing his own works, Sunam An Jeong-bok came to establish his own academic position firmly in consideration of his poverty and unfavorable situations in his family. He did transmit what he had meditated on to his students, and it was practice-oriented neo-Confucianism grounded on Hahak(下學). He renewed the academic climate of the time emphasizing the establishment of theory on human nature and natural laws as well as morals and insisted sound renovation inside neo-Confucianism. This academic spirit of Sunam’s was transmitted to Ha Ryeo Hwang Deok-gil, Seong Jae Heo Jeon, and what is still remaining in it did form a mainstream of Confucianism in the 20th century Korea. Sunam’s serious journey of Guhak and sincere viewpoint of Ganghak still shed their great light on research on Confucianism in present Korea.

      • KCI등재

        조선시대 서원 학규의 시기별 경향-16세기~18세기를 중심으로-

        한재훈 ( Han Jae-hoon ) 한국서원학회 2021 한국서원학보 Vol.13 No.-

        Seowon Confucian Academy was established with the purpose of seeking the truth and commemorating ancient sages. These two purposes are carried out through Ganghak(discussion learning) and Hyangsa(memorial rites), respectively. The Academic regulations of Seowon specifically present the contents necessary for Seowon to fulfill these purposes of establishment. However, this definition is only a theoretical definition. As with everything that actually exists in the world, Seowon has no choice but to respond to the conditions of time and space. Therefore, the Academic regulations of Seowon Confucian Academy in the Joseon Dynasty also show different trends depending on the time it was enacted. The academic regulations of Seowon established in the 16th century, which can be said to be the pioneer period of Seowon during the Joseon Dynasty, have the following characteristics. I t means that the academic ideals that the figures such as Toegye and Yulgok, who led the creation of Seowon at the time, tried to realize through Seowon are contained in the academic regulations. In contrast, the academic regulations of Seowon in the 17th century is that it inherits the academic regulations in the 16th century, but by revising and supplementing it, it has amor ecomplete s ystem as a academic regulations. The 18th-century academic regulations of Seowon show distinct characteristics from previous academic regulations. During this period, the academic regulations of Seowon reflected on the phenomenon that the function of Seowon was concentrated on “Hyangsa”(memorial rites) at the time, and was filled with contents that boosted the spirit of “Ganghak”(discussion learning) The Academic regulations of Seowon in the Joseon Dynasty showed a tendency to change and develop the times, and sometimes inherited school traditions, and in some cases, they communicated across the boundaries of schools, reflecting the demands of the times.

      • KCI등재

        세계유산 정읍무성서원의 건축구성에 관한연구 - 강학영역을 중심으로 -

        김윤상 한국농촌건축학회 2022 농촌건축 : 한국농촌건축학회논문집 Vol.24 No.3

        Seowon is an educational institution of Neo-Confucianism in the Joseon Dynasty and is distributed throughout the country. Such a Seowon has a certain form in the composition and arrangement of buildings. Korean Seowon were recognized as excellent for localization by transforming them according to the local environment. Therefore, it was registered as a World Heritage Site. Museongseowon is located in the village differently from the 8 registered Seowons. However, data and research on the location setting and architectural composition of MuseongSeowon are insignificant, so related research is needed. Therefore, in this study, the appearance of the period when MuseongSeowon was equipped with architectural formality was investigated. This study compared the appearance of MuseongSeowon in Chilkwong-do drawn in 1910 and the present appearance, focusing on the Ganghak area. As a result, the architectural composition of the Seowon was similar to the present appearance after the revision of the Gangdang area in Chilkwong-do. Therefore, the present architectural composition of the Seowon appears to be the same as before 1900. In addition, the location and appearance of Heunghakjae and Myeonamsa, which were currently lost in the Gangsujae area, were partially derived. It seems that seowon played a central role in the village even after 1910. Also, since it is located in the village, the building seems to have a flexible spatial composition.

      • KCI등재후보

        朝鮮時代 鄭夢周 祭享書院의 建立 推移와 性格

        조준호(Cho, jun-ho) 포은학회 2010 포은학연구 Vol.6 No.-

        조선시대 정몽주를 제향하는 서원은 총 13개소였다. 그 분포를 살피면, 지역적으로 경상도에 6개소가 건립되어 있었고, 건립 시기는 선조~현종년 간에 9개소로 집중되어 있다. 서원의 배향인물은 정몽주의 도학 계보상의 위상을 반영하여 문묘종사유현을 중심으로 追享이 이루어졌다. 사림계의 등장이후 정몽주를 추숭하기 위한 활동은 문묘종사운동을 시작으로 경향에 걸친 서원의 건립으로 확산하였다. 이후 中央 朋黨의 분립과 궤를 같이하여 서원의 정치적 기능은 강화되어 갔다. 경기도에 위치한 忠烈書院의 예에 나타나듯 西人과 南人은 정몽주를 제향하는 서원을 적극적으로 견인하여 자파의 정치적 기반을 확산하고자 하였다. 이러한 과정에서 서원을 중심으로 숙종년간 정치적인 알력이 빚어지기도 하였다. 또한 老論계의 우위가 지속되던 상황에서 영남지역에 위치한 烏川書院과 鷗江書院의 정치적 성향이 변화해 가는 모습을 파악할 수 있었다. 18세기에 들어와 老論 洛論學風의 정립과정에서 경기지역 서원들은 李縡 등 洛論宗師들의 강학처로 기능했던 모습도 정몽주 제향서원의 변화상을 살피는데 주목해야 할 사실이다. Seowon(鄭夢周 書院) that held a sacrificial rite for Jeong Mong-ju(鄭夢周) were 13 in total. 6 places were located in Kyongsang Province locally and 9 places were built from Seonjo(宣祖) to Hyeonjong(顯宗) years. Jehyangin of Seowon was primarily for Jeong Mong-ju(鄭夢周) but additionally for others who were listed in the Munmyo(文廟) with Jeong Mong-ju. Since the entrance on the Sarim(士林), Seowon that held sacrificial rites for Jeong Mong-ju(鄭夢周) had increased. Their political function was also strengthened and caused friction against central power. Also, as shown in Chungyeol-seowon(忠烈書院)’s Ganghak(講學) activity in Gyeonggi-do(京畿道) after 18th century, the connection with Noron Naknonhakpung(老論 洛論學風) can be observed.

      • KCI등재

        한국 서원 의례의 종류와 의의: 강학례, 향사례 그리고 향음주례

        한재훈 ( Han¸ Jae-hoon ) 한국서원학회 2020 한국서원학보 Vol.11 No.-

        First, Korean Seowon ritualized the lecture at a personal or collective level in order to effectively perform the 'Gungri(窮理: explore the law)' required in the learning process to make human behavior conform to the law of nature. The Ganghak ritual can be divided into the Hoegang (會講: gather together to study) and the Ganghoe(講會: gather to demonstrate one's study), and they were again composed of rituals that were divided into two parts: a Gaejeop(開接: start a study group), a Geojeop(居接: live in a study group) and a Pajeop(罷接: complete a study group). Next, the Korean Seowon has improved the ritual of 'Hyangsa' in order to clarify the standard of 'Dotong(道統: Succession of the Way)' raised in the perception that the scholar, the authority of the Way, is the subject leading the world. To this end, the coordinates of Seowon Hyangsa were set in the middle of the Munmyo(文廟: national official shrine) and Hyangsa(鄕祠: a local shrine), and the target was also selected according to the achievement of Taoism. To this end, Seowon first set his coordinates in the middle ofthe Munmyo(文廟: national official shrine) and Hyangsa(鄕祠: a local shrine), and set the criteria for selecting the sacrifice objects according to the contribution of the Dotong. And according to these standards, they have improved all kinds of rituals such as the time of sacrifice and the food to be sacrificed. Finally, according to the Jurye(周禮), there are two main purposes for establishing Hyangeumjurye(鄕飲酒禮), ie a drinking ceremony held in the local village. One is to recommend good talent, and the other is to respect older people. Another thing to pay attention to in this ceremony is the fact that the venue for the ceremony is school. China's previous dynasties used this ceremony with the aim of making its people submissive. In Joseon, however, the state did not lead this ceremony and the place where it was implemented was changed to a school. Seowon, which emerged in the 16th century when it criticized the actual state of the Hyanggyo, naturally implemented this ceremony on its own.

      • KCI등재

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